Govinda-līlāmṛta – Page 3

vadānyeśas tṛṣṇā-nicaya-cita-cittaiḥ karuṇa-rāṭ

vadānyeśas tṛṣṇā-nicaya-cita-cittaiḥ karuṇa-rāṭ
vipannaiḥ kandarpo yuvati-nikarair mṛtyur aribhiḥ |
adhīśaḥ sad-bhaktaiḥ sahaja-nija-bandhur vraja-janaiḥ
pratītaḥ kṛṣṇo’sāv iti vividha-lokair bahu-vidhaḥ ||
(Govinda-līlāmṛta: 17.20)

“Kṛṣṇa is perceived in many ways by various persons: by those whose hearts are filled with heaps of [worldly] desires as the most capable of the munificent, by the distressed as the king of the compassionate, by young women as Kandarpa [i.e., the ultimate object of love], by enemies as Death, by virtuous bhaktas as the Supreme Lord, and by the people of Vraja as their own natural kinsmen (bandhu).”

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śrī-rādhā-prāṇa-bandhoś caraṇa-kamalayoḥ keśa-śeṣādy-agamyā

śrī-rādhā-prāṇa-bandhoś caraṇa-kamalayoḥ keśa-śeṣādy-agamyā
yā sādhyā prema-sevā vraja-carita-parair gāḍha-laulyaika-labhyā |
sā syāt prāptā yayā tāṁ prathayitum adhunā mānasīm asya sevāṁ
bhāvyāṁ rāgādhva-pānthair vrajam anucaritaṁ naityikaṁ tasya naumi ||
(Govinda-līlāmṛta: 1.3)

“The attainment of prema-sevā to the lotus feet of Śrī Rādhā’s Prāṇa-bandhu [i.e., Śrī Kṛṣṇa], which is incomprehensible to Brahmā, Śiva, Śeṣa, and others, and attainable only through intense hankering by those who are devoted to the conduct of [the gopīs’ of] Vraja—to now expound mental sevā to him, [which is] to be meditated upon by the followers of the path of rāga, by which this [attainment of prema-sevā] can be attained, I offer obeisance to his daily activity in Vraja.”

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koṇenākṣṇaḥ pṛthu-ruciḥ mitho hāriṇā lihyamānāv

koṇenākṣṇaḥ pṛthu-ruciḥ mitho hāriṇā lihyamānāv
ekaikena pracura-pulakenopagūḍhau bhujena |
gaurī-śyāmau vasana-yugalaṁ śyāma-gauraṁ vasānau
rādhā-kṛṣṇau smara-vilasitoddāma-tṛṣṇau smarāmi ||
(Stava-mālā; attributed to Bṛhad-dhyāna: 1; cited in Daśa-ślokī-bhāṣya: 1.26)

“Lapping up one another
With the charming corners
Of their broad, brilliant eyes,
Embracing [one another]
With each of their arms horripilating profusely,
Bright and dark [in complexion],
Wearing pairs of garments dark and bright [in color]—
I remember Rādhā and Kṛṣṇa,
Of unbound desire
In the midst of their play of amour.”

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nijām ujjvalitāṁ bhakti-sudhām arpayituṁ kṣitau

nijām ujjvalitāṁ bhakti-sudhām arpayituṁ kṣitau |
uditaṁ taṁ śacī-garbha-vyomni pūrṇaṁ vidhuṁ bhaje ||
(Muktā-carita: 1.3; cited in Daśa-ślokī-bhāṣyam: 1.7)

“I worship him, the full moon arisen in the sky of Śacī’s womb to bestow upon the earth the nectar of brilliant bhakti to himself.”

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vande śrī-kṛṣṇa-caitanyaṁ bhagavantaṁ kṛpārṇavam

vande śrī-kṛṣṇa-caitanyaṁ bhagavantaṁ kṛpārṇavam |
prema-bhakti-vitānārthaṁ gauḍeṣv avatatāra yaḥ ||
(Bṛhad Vaiṣṇava-toṣaṇī-ṭīkā on Śrīmad Bhāgavatam: 10.1.1; cited in Daśa-ślokī-bhāṣyam: 1.7)

“I worship the ocean of grace Bhagavān Śrī Kṛṣṇa Caitanya, who descended in Gauḍa to distribute prema-bhakti.”

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yasya saṅga-balato’dbhutā

yasya saṅga-balato’dbhutā
mayā mauktikottama-kathā pracāritā |
tasya kṛṣṇa-kavi-bhūpater vraje
saṅgatir bhavatu me bhave bhave ||
(Muktā-carita; cited in the Daśa-śloki-bhāṣya of Rādhā Kṛṣṇa Dāsa Gosvāmī)

“Birth after birth, in Vraja let me have the companionship of Kṛṣṇa [Dāsa] the king (rājā) of poets (kavi), on the strength of whose association this astonishing and superlative narration about pearls [i.e., this composition entitled Muktā-carita] has been composed by me.”

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iha viharati rādhā-kṛṣṇa-kuñjādhikārī

iha viharati rādhā-kṛṣṇa-kuñjādhikārī
tad-ubhaya-rasa-rīteḥ śuddha-siddhānta-dhārī |
sakala-sujana-geyaḥ kṛṣṇa-dāsābhidheyaḥ
padam akhila-guṇānāṁ ko’pi rājā kavīnām ||
(Kavi Karṇapūra; cited in the Daśa-śloki-bhāṣya of Rādhā Kṛṣṇa Dāsa Gosvāmī)

“Here [i.e., in Vraja] sports
Some [extraordinary] king (rājā) among poets (kavis),
Known as Kṛṣṇa Dāsa,
Who is an adhikārī of Rādhā and Kṛṣṇa’s kuñja,
A carrier of the pure siddhānta regarding the flow of their rasa,
Worthy of being sung of by all virtuous persons,
And an abode of all qualities.”

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na dharmaṁ kāmam arthaṁ vā mokṣaṁ vā varadeśvara

na dharmaṁ kāmam arthaṁ vā mokṣaṁ vā varadeśvara |
prārthaye tava pādābje dāsyam evābhikāmaye ||
(Hayaśīrṣa Pañcarātra; cited in Rādhā Kṛṣṇa Dāsa Gosvāmī’s Daśa-śloki-bhāṣya)

“I do not pray for dharma, kāma, artha, or mokṣa, O Varadeśvara [i.e., O Lord, granter of boons]. I desire only servitude to your lotus feet.”

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ramaṇa-kavala-śiṣṭaṁ san-mṛṇālaṁ marālyaḥ

ramaṇa-kavala-śiṣṭaṁ san-mṛṇālaṁ marālyaḥ
kiśalaya-kulam eṇyaḥ śrī-marandaṁ bhramaryaḥ |
amṛtam iva cakroyaś caindavaṁ rādhikādyā
mumudur adhikam annaṁ prāsya kṛṣṇāvaśiṣṭam ||
(Govinda-līlāmṛta: 20.71)

“Rādhikā and her companions felt abundant delight eating the remnants of Kṛṣṇa’s food just as female swans do by eating morsels of the remnants of fine lotus stems left by their husbands, deer do by eating young shoots, bees do by eating bright flower nectar, and cakorīs do by drinking the moon’s nectar.”

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vrajātula-kulāṅganetara-rasāli-tṛṣṇā-hara

vrajātula-kulāṅganetara-rasāli-tṛṣṇā-hara-
pradīvyad-adharāmṛtaḥ sukṛti-labhya-phelā-lavaḥ |
sudhā-jid-ahivallikā-sudala-vīṭikā-carvitaḥ
sa me madana-mohanaḥ sakhi tanoti jihvā-spṛhām ||
(Govinda Līlāmṛta: 8.8; cited in Caitanya-caritāmṛta: 3.16.119)

“[Rādhārāṇī to Viśākhā:] The amṛta of his most lustrous lips takes away the incomparable noble women of Vraja’s thirst for [all] other rasas. A morsel of his remnants is attainable [only] by sukṛti. And the pan roll he has chewed made from fine leaves of betel defeats nectar. O sakhi, Madana-mohana increases the desire of my tongue.”

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